Bibliografías temáticas / Mormons – Drama

Literatura académica sobre el tema "Mormons – Drama"

Autor: Grafiati
Publicado: 25 de julio de 2024
Última modificación: 26 de julio de 2024

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Artículos de revistas sobre el tema "Mormons – Drama"

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Decoo, Wilfried y Ellen Decoo. "De visie op homoseksualiteit bij mormonen:". Religie & Samenleving 14, n.º 3 (1 de septiembre de 2019): 245–71. http://dx.doi.org/10.54195/rs.11564.

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The Church of Jesus Christ of Latter-day Saints, commonly known as LDS Church or Mormon Church, typifies a conservative Christian branch that has been moving through phases in its views on homosexuality. We apply a historical-sociological framework, valid for most of Christianity, to identify how Mormon church leaders shifted from ambiguous tolerance to condemnation of homosexuality. A moral-theological rationale grew only afterwards. Individual church leaders determined the tone which morphed from homophobic to empathetic rhetoric with the nurture-nature debate, the fight against same-sex marriage, and the drama of teen suicides as backdrop. For Mormon gays and lesbians the present doctrine requires them to sacrifice their sexual identity in order to earn social inclusiveness and a promise of salvation. In a broader context of the development of newer religions, Mormonism wants to profile itself as a full-fledged church with both strong principles and Christian charisma, thus trying to shed a historically marginal heritage.
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Jones, Megan Sanborn y Callie Oppedisano. "Contemporary Mormon Drama". Ecumenica 8, n.º 2 (1 de octubre de 2015): 45–48. http://dx.doi.org/10.5325/ecumenica.8.2.0045.

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Perkins. "Queering Zion: Liberalism and Coalitional Care in Mormon Drama". Ecumenica 13, n.º 1 (2020): 1. http://dx.doi.org/10.5325/ecumenica.13.1.0001.

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Tesis sobre el tema "Mormons – Drama"

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Smith, Nola Diane. "Saturday's Women: Female Characters as Angels and Monsters in Saturday's Warrior and Reunion". Diss., CLICK HERE for online access, 1992. http://patriot.lib.byu.edu/u?/MTNZ,22819.

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Lewis, Anna Christina Kohler. "WWJD /". Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2433.pdf.

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Stock, Marel Angela. "Puppets, Pioneers, and Sport: The Onstage and Offstage Performance of Khmer Identity". Diss., CLICK HERE for online access, 2009. http://contentdm.lib.byu.edu/ETD/image/etd2944.pdf.

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Libros sobre el tema "Mormons – Drama"

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A.S.K. Theater Projects., ed. Two-headed: A play of history. Woodstock, Ill: Dramatic Pub., 2002.

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2

1975-, Lopez Robert y Stone Matt 1971-, eds. The book of Mormon: [the complete book and lyrics of the Broadway musical]. New York: Newmarket Press, 2011.

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Conan, Doyle A. Angels of darkness: A drama in three acts : a facsimile of a portion of the original manuscript. New York: Baker Street Irregulars in cooperation with the Toronto Public Library, 2001.

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Performing American identity in anti-Mormon melodrama. New York: Routledge, 2009.

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5

Walter Kerr Theatre (Organization : New York, N.Y.), ed. Angels in America: Millennium approaches. New York, NY: Playbill Incorporated, 1993.

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Kushner, Tony. Perestroika. New York: Theatre Communications Group, 1994.

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Angels in America: A gay fantasia on national themes. New York: Theatre Communications Group, 1993.

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8

Neil Simon Theatre (New York, N.Y.), ed. Angels in America: A gay fantasia on national themes : part 1: Millennium approaches ; part 2: Perestroika. New York, NY: Playbill Incorporated, 2018.

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9

Signature Theatre Company (New York, N.Y.), ed. Angels in America: A gay fantasia on national themes : part 1: Millennium approaches ; part 2: Perestroika. New York, NY: Playbill Incorporated, 2010.

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10

Kushner, Tony. Angels in America: Fantaisie gay sur des thèmes nationaux : première partie, Le millénaire approche. [Paris: L'Avant Scène], 1994.

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Capítulos de libros sobre el tema "Mormons – Drama"

1

Johnson, Jake. "“I’ve Heard That Voice Before”". En Mormons, Musical Theater, and Belonging in America, 113–41. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042515.003.0006.

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This chapter examines the cultural shift in Mormonism beginning in 1960, a shift prompted when Mormon leaders adopted a principle called “Correlation” that was intended to streamline Mormon theology and make it easier to explain in other parts of the world. In doing so, Mormonism placed a new premium on standardization--in clothes, practice, and even voice. Problematic ideas or beliefs from early Mormonism (such as the history of polygamy or racist policies) were abandoned and institutional focus turned to a much narrower set of religious principles that branded Mormonism as a promoter of an always-American value system. Consequently, Mormons increasingly felt compelled during this time to return to sacred time--the time before polygamy was abandoned and “true” Mormonism was practiced. Musicals, like other pageants, road shows, and dramas in Mormonism, helped Mormons remember and access that sacred time. This chapter explores how Mormon musicals of this time, particularly the 1973 phenomenon Saturday’s Warrior, provided a way of reprising Mormon ideals or beliefs lost in this process of standardization that ultimately enlivened contemporary Mormon theology.
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Austin, Michael. "A Bibliographic Essay". En Vardis Fisher, 79–92. University of Illinois Press, 2021. http://dx.doi.org/10.5622/illinois/9780252044090.003.0005.

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The Bibliographical Essay outlines and briefly summarizes all of Fisher’s primary works and significant secondary works. Fisher’s 37 books are divided into regional fiction, Western Americana, Testament of Man series, and other fiction and nonfiction that does not fit one of the three categories. The essay also catalogs Fisher’s short fiction, poetry, occasional writings, drama, and newspaper columns, and it points to major archives of Fisher’s letters and unpublished works. Secondary works considered include three comprehensive bibliographies, all known books of which Fisher is the subject, and selected articles and book chapters of interest to those studying Fisher in a Mormon context.
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Ross, Andrew. "Viva Los Suns". En Bird on Fire. Oxford University Press, 2011. http://dx.doi.org/10.1093/oso/9780199828265.003.0012.

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In other Southwestern cities, like Tucson, El Paso, and Albuquerque, with Mexican urban cores that preexisted Anglo settlement, a cultural, if not political, condominium of power sharing had evolved over time. Phoenix was a more straightforward product of Anglo America. Notwithstanding that Trinidad Mejia Escalante, the wife of the founding father, Jack Swilling, was Mexican, the city’s origin myth was one of Anglos re-creating a city on top of Hohokam remnants, and it was reinforced by a strong presence of Mormon settlers in the East Valley, with their own version of white pioneerism. Anglo dominance was unquestioned for at least a century. As an early twentieth-century promoter put it, Phoenix was “a modern town of 40,000 people, and the best kind of people too. A very small percentage of Mexicans, negroes, or foreigners.” For sure, the public drama and energy of the civil rights era ushered some nonwhite politicians into high office—Raul Castro became governor and Alfredo Gutierrez senate majority leader in the late 1970s. But it was only in recent years that Anglo ascendancy had been challenged by the mercurial growth of the Latino population (according to the 2010 U.S. census, 30.8 percent of the state, 31.8 percent of Maricopa County, and 34.1 percent of Phoenix itself, all numbers that had more than doubled since 1990), spreading well beyond the traditional barrio districts where its political representatives had been contained. Anxiety about the decline of demographic and political dominance was a new wrinkle in the ongoing debate about population growth that Phoenix had long hosted. Historically, most of the anxiety about growth was founded, with good reason, on fears that water supplies would not be adequate for the rapidly expanding urban needs. Concerns about the deterioration of air quality, wilderness loss, and the overall environmental impact of urban sprawl had sharpened the anxiety over time. But the influx of Mexican immigrants from the south after the passage of NAFTA changed its tenor. Metro Phoenix had only 86,593 foreign-born residents in 1980, and by 2005, 612,850 were foreign-born, most of them from Mexico.
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